تَمَنَّ
Appears 9 times in Quran
Derived Words (14)
Words derived from the stem "تَمَنَّ".
- But never shall they wish for it
- But they will never wish for it
- to wish
- he desires
- he sought to attain what he aimed at
- had coveted
- then wish
- And covet not
- then wish
- And covet not
- to wish
- But they will never wish for it
Occurrences in Quran
Found 9 verses containing "تَمَنَّ".
قُلْ إِن كَانَتْ لَكُمُ ٱلدَّارُ ٱلْءَاخِرَةُ عِندَ ٱللَّهِ خَالِصَةً مِّن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ
2:112; 62:7.
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
2:112; 62:7.
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
d
2:112; 62:7.
3
یعنی رسول کریم صلی اللہ علیہ وسلم سے مباہلہ کرو۔ جیسا کہ سورۃ آل عمران آیت ۶۲ میں ہے۔
a
2:112; 62:7.
101
Commentary:
See under 2:96 below.
c
2:112; 62:7.
122A
The meaning is that if the Jews are convinced that they are justified in their claim that God will bestow His favours upon them alone, and that the Holy Prophet’s claim is false, then they should invoke death and destruction upon the liar.
وَلَن يَتَمَنَّوْهُ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۗ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
62:8.
62:8.
62:8.
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
e
62:8.
b
62:8.
102
Commentary:
In verses 95 and 96 Jews are invited to join with Muslims in what is termed a مباھلة or prayer contest. They are called upon to pray to God in the company of Muslims for the death or destruction of the party with which God is displeased on account of its espousal of the cause of falsehood. If Jews are really the favourites of God and Muslims are under His wrath, the latter, as a result of the prayer contest, will surely meet with ruin, and thus it will become clear which of the two parties is on the side of truth. The only evidence which in this world can prove the truth of any of the conflicting claims regarding the next life made by the different religious systems is that the promises held out about the next life should in part at least begin to fulfil themselves in this very life. If, in such a prayer contest as the above, God were to show His favour to the Jews, it would furnish a clear proof that His favours would accompany them also in the next life.
The Quran adds that Jews will never venture to accept the challenge, for they are well aware of their actions and the motives that guide them.
For a fuller description of the institution of Mubahalah or prayer contest see under 3:62.
a
62:8.
وَلَقَدْ كُنتُمْ تَمَنَّوْنَ ٱلْمَوْتَ مِن قَبْلِ أَن تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنتُمْ تَنظُرُونَ
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
یعنی جہاد اور شہادت۔
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
282
“死亡” 这里代表战争, 因为战争的结果是死亡。可以说战争对穆斯林来说意味着死亡。与他们强大的敌人相比, 穆斯林在装备和人数方面都是非常薄弱的。在吴候德战役中, 穆圣提议从麦地那内部和敌人作战, 但是他的一些伙伴们, 特别是那些没有参加过白德尔战役的人说: “我们渴望这一天。让我们出去 和我们的敌人战斗, 以免他们认为我们是懦夫” (زُرْقَانِی, Zurqani, i. 22)。“你们以前但愿这样死去” 这句话指的正是穆斯林的这种经常的愿望。
1
یعنی جہاد اور شہادت۔
427
Important Words:
تنظرون (looking for) is derived fromنظر which ordinarily means, he saw or he looked. نظرہ or نظر الیه means, he looked at, or he looked towards, him in order to see him; or he extended or stretched his sight towards him whether he saw him or not. نظرہ also means, he waited for him or it. داری تنظر دارہ means, my house faces his house (Aqrab & Lane).
Commentary:
The word موت (death) here stands for war, for the result of war is death. War was death particularly for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In Zurqani، we read that when, before the Battle of Uhud, the Holy Prophet proposed to fight the enemy from inside Medina, some of his Companions, particularly those who had not taken part in the Battle of Badr, said, "We had longed for this day. So go out with us to our enemies, so that they may not think that we have played the coward" (Zurqani, i. 22). It is to this longing of the Muslims that reference is made in the words, you used to wish for this death. This longing meant that the Muslims wished to achieve something in the way of God, but God here reprimands them by saying that now they have seen that they could do nothing by themselves. This is why Islam teaches that one should never desire encounter with the enemy; but that if and when the occasion actually comes, one should be brave and steadfast. The Holy Prophet says: "Do not desire encounter with the enemy; rather ask for peace and security from Allah. But when you meet the enemy, then be steadfast and patient and know that Paradise lies under the shadow of the swords, i.e. if you die fighting in the cause of God, He will surely grant you bliss and happiness in the life to come (Muslim, ch. on Jihad).
The pronoun in the words, seen it, refers to fighting. It signifies that you have now seen fighting and have, as a result of that, realized that without the help of God you possess no power to fight the enemy and can achieve nothing. The closing words, while you were actually looking for it, are intended to cheer up the spirits of believers. The reverse only brought about the very thing they were looking for.
493
"Death" here stands for war, for the result of war is death. War, as it were, meant death for the Muslims, who were extremely weak, both in equipment and numbers compared with their powerful enemy. In the Battle of Uhud the Holy Prophet proposed to fight the enemy from inside Medina, but some of his Companions, particularly those, who had not taken part in the Battle of Badr, said, "We had longed for this day. Let us go out to fight our enemies, lest they think we are cowards" (Zurqani, i. 22). It is to this desire of the Muslims that reference is made in the words, you used to wish for such a death.
وَلَا تَتَمَنَّوْا۟ مَا فَضَّلَ ٱللَّهُ بِهِۦ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِّلرِّجَالِ نَصِيبٌ مِّمَّا ٱكْتَسَبُوا۟ ۖ وَلِلنِّسَآءِ نَصِيبٌ مِّمَّا ٱكْتَسَبْنَ ۚ وَسْـَٔلُوا۟ ٱللَّهَ مِن فَضْلِهِۦٓ ۗ إِنَّ ٱللَّهَ كَانَ بِكُلِّ شَىْءٍ عَلِيمًا
4:35.
4:35.
The verse establishes the equality of men and women so far as their works and rewards are concerned.
4:35.
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
d
4:35.
b
4:35.
510
Commentary:
The first part of the verse means that: (1) One should not pray that God may give one the very thing which another man possesses; (2) One may, however, pray that God may bestow on one "the like of that" which has been given to another man; (3) That while praying, one should not keep in view any particular favoured person, wishing that God may make one like that particular person, for it may be the will of God to bestow His favours upon one in even a greater measure. One should only pray to God generally for His bounty and grace, for Allah’s bounty and grace are unbounded.
The words, Men shall have a share of that which they have earned, etc., contain the key to national progress and advance. Both men and women get what they earn and deserve. So we should not wish evil for others but should work and pray. This is the way to succeed in life and to win the pleasure of God. The words also reveal the equality of men and women so far as their work and reward are concerned.
b
4:35.
595
The verse establishes the equality of men and women so far as their works and rewards are concerned.
وَمَآ أَرْسَلْنَا مِن قَبْلِكَ مِن رَّسُولٍ وَلَا نَبِىٍّ إِلَّآ إِذَا تَمَنَّىٰٓ أَلْقَى ٱلشَّيْطَٰنُ فِىٓ أُمْنِيَّتِهِۦ فَيَنسَخُ ٱللَّهُ مَا يُلْقِى ٱلشَّيْطَٰنُ ثُمَّ يُحْكِمُ ٱللَّهُ ءَايَٰتِهِۦ ۗ وَٱللَّهُ عَلِيمٌ حَكِيمٌ
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1
مفسرین نے لکھا ہے کہ جب کبھی کوئی نبی تلاوت کرتا ہے۔ شیطان اس میں کچھ ملا دیتا ہے۔ سوائے مسیحؑ کے جس کو شیطان نے نہیں چھؤا۔ یہ نبیوں کی صریح ہتک ہے۔ خصوصیت سے نبی کریم صلی اللہ علیہ وسلم کی جو سب نبیوں سے افضل تھے۔ اس آیت میں صرف یہ بیان ہے کہ نبی ارادے کرتے ہیں اور شیطان ان کو مٹانا چاہتا ہے مگر خداتعالیٰ نبیوں کے ارادوں کو پورا کرتا ہے۔ اور شیطان ناکام رہتا ہے۔ یہ بات سچی ہے اور ہر نبی سے ہوئی ہے اور سب سے زیادہ ہمارے نبی کریم صلی اللہ علیہ وسلم سے۔
2
اُمْنِیَّۃٌ کا لفظ جو یہاں استعمال ہوا ہے اس کے معنے خواہش یا ارادہ کے بھی لغت میں لکھے ہیں (تاج) مطلب یہ ہے کہ ہر نبی دنیا کی اصلاح کا ارادہ کرتا ہے مگر شیطان ہر نبی کے راستہ میں یا اس کی خواہشات کے پورا ہونے کے راستہ میں روکیں ڈالتا ہے۔
2482
Important Words:
تمنی (he sought or desired to obtain). تمنی الشیء means, he desired the thing. تمنی الرجل means, the man lied. تمنی الکتاب means, he read or recited the book. أمنیة (أمانی plural) means, what is desired; a lie; an object of wish (Aqrab).
Commentary:
This verse has been subjected to much conjecture and speculation by some ignorant and careless commentators and has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. It is said that one day at Mecca when the Holy Prophet recited the Quranic verse, أفرأیتم اللات والعزی و مناة الثالثة الاخری i.e. "now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess" (53:21), Satan put in his mouth the words تلک الغرانیق العلی وان شفا عتھن لترتجی i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'lapse of Muhammad' or his 'compromise with idolatry'. In fact the Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The lapse, if any, occurred in the minds of these hostile critics of Islam. It is a case of wish being father to the thought. These people are always on the lookout to discover a lapse in the Holy Prophet and when they find none, they invent one and impute it to him.
They say that the verse under comment refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verse i.e. 53:21. Suffice it here to say that the whole story is belied by the fact that 53rdchapter was, according to consensus of scholarly opinion, revealed in the 5th year of the Call at Mecca while the present Surah was revealed at Medina or on the eve of his departure from Mecca. It is inconceivable that God should have waited for eight long years to refer in this verse to that incident. Moreover, the story has been rejected as totally unfounded by all learned commentators of the Quran, Ibn Kathir, being one of them. It appears to have been based on some reports narrated by Waqidi, whom all competent authorities regard as quite untrustworthy. It seems strange that the utterance of this blasphemy should have been attributed to that great and uncompromising iconoclast i.e. the Holy Prophet, whose whole life was spent in denouncing and condemning idolatry and idol worship. Besides this the whole context of 53:21 belies this story. The verses preceding and succeeding 53:21 contain an unsparing denunciation of idolatry. In fact the whole Surah (53) is a condemnation of شرک (idol worship).
Moreover, there is nothing in the words of the verse itself to warrant the forging of such a blatant lie. The meaning of the verse is quite clear. It purports to say that whenever a Prophet desires to attain his object, i.e. whenever he preaches the message of truth and desires that Divine Unity may be established on earth, Satan places all sorts of obstacles and impediments in his way, i.e. wicked people seek to retard the progress of truth by putting all sorts of obstacles in the way of the Prophet. They wish to see his mission fail. But they cannot frustrate the Divine plan and God removes all those impediments and makes the cause of truth prevail and triumph. This meaning of the verse is quite simple and clear and is in perfect harmony with the text. The words "But Allah removes the obstacles placed by Satan," lend powerful support to this meaning. The verse is of general import. What it refers to happens in the case of every prophet. There is no warrant for suggesting that the verse applies exclusively to the Holy Prophet. History too supports the view that the verse is of general application. In their impatience to find fault with the Holy Prophet, however, hostile Christian writers have singled him out, and, misinterpreting the verse, have attributed a supposed lapse to him.
Moreover, it is wrong to suggest, as some commentators have done, that it is possible for Satan to interfere with the purity of the Quranic revelation. God has taken upon Himself to protect and safeguard it against all interference and interpolation. See also 15:10 & 72:27-29.
1962
This verse has been deliberately misinterpreted and its meaning purposely distorted by prejudiced Christian writers. They say that one day at Mecca when the Holy Prophet recited the 20th and 21st verses of Surah An- Najm: Now tell me about Lat and ‘Uzza, and Manat, the third one, another goddess, Satan put in his mouth the words Tilkal-Gharaniqul-‘Ula, wa Inna Shafa‘atahunna Laturtaja, i.e. these are exalted goddesses and their intercession is hoped for. They call it the 'Lapse of Muhammad' or his 'Compromise with idolatry.' The Holy Prophet never made any compromise with idolatry nor was there any lapse on his part. The charge is a case of wish being father to the thought. These critics are always on the lookout to discover a lapse in the Holy Prophet and when they can find none, they invent one and impute it to him. They say that the verse refers to the above incident. We shall deal at length with the whole episode when we come to the relevant verses (53:20, 21). Suffice
وَأَصْبَحَ ٱلَّذِينَ تَمَنَّوْا۟ مَكَانَهُۥ بِٱلْأَمْسِ يَقُولُونَ وَيْكَأَنَّ ٱللَّهَ يَبْسُطُ ٱلرِّزْقَ لِمَن يَشَآءُ مِنْ عِبَادِهِۦ وَيَقْدِرُ ۖ لَوْلَآ أَن مَّنَّ ٱللَّهُ عَلَيْنَا لَخَسَفَ بِنَا ۖ وَيْكَأَنَّهُۥ لَا يُفْلِحُ ٱلْكَٰفِرُونَ
13:27; 29:63; 34:37.
13:27; 29:63; 34:37.
13:27; 29:63; 34:37.
Important Words:
ویکان (Ah).ویک is a compound expression made up of وی and ک and is used for surprise and reproach, وی meaning woe and ک being a letter of address. They say ویک i.e. woe to thee. Some say ویک is ویلک (thy perdition), ل having been omitted. ویک being an expression of surprise or reproach means, oh; ah. وی لزید also means, well done Zaid, bravo Zaid (Aqrab).
a
13:27; 29:63; 34:37.
a
13:27; 29:63; 34:37.
2934
Important Words:
ویکان (Ah).ویک is a compound expression made up of وی and ک and is used for surprise and reproach, وی meaning woe and ک being a letter of address. They say ویک i.e. woe to thee. Some say ویک is ویلک (thy perdition), ل having been omitted. ویک being an expression of surprise or reproach means, oh; ah. وی لزید also means, well done Zaid, bravo Zaid (Aqrab).
a
13:27; 29:63; 34:37.
أَمْ لِلْإِنسَٰنِ مَا تَمَنَّىٰ
Commentary:
The verse means that idolaters hope that their gods will intercede for them with Allah. They are entertaining a false hope which will never be fulfilled.
3985
Commentary:
The verse means that idolaters hope that their gods will intercede for them with Allah. They are entertaining a false hope which will never be fulfilled.
قُلْ يَٰٓأَيُّهَا ٱلَّذِينَ هَادُوٓا۟ إِن زَعَمْتُمْ أَنَّكُمْ أَوْلِيَآءُ لِلَّهِ مِن دُونِ ٱلنَّاسِ فَتَمَنَّوُا۟ ٱلْمَوْتَ إِن كُنتُمْ صَٰدِقِينَ
2:95.
The Promised Messiah will challenge the so-called Muslim Ulema, who will reject his claim, to Mubahalah, i.e. prayer-contest by which Divine curse is invoked upon those who forge lies against God (3:62).
2:95.
Commentary:
The verse shows that the Promised Messiah will challenge the Muslim ulema who will reject his claim to مباھله i.e. a prayer contest in which Divine curse is invoked against those who forge lies against God (3:62).
a
2:95.
1428
主许迈喜合将提出挑战, 要求反对他的主张的所谓穆斯林学者进行 مُبَاهَلَة (Mubahalah), 即祈祷辩真, 那些制造安拉的谎言的人由此遭到安拉的诅咒 (3:62)。
a
2:95.
4239
Commentary:
The verse shows that the Promised Messiah will challenge the Muslim ulema who will reject his claim to مباھله i.e. a prayer contest in which Divine curse is invoked against those who forge lies against God (3:62).
a
2:95.
3047
The Promised Messiah will challenge the so-called Muslim Ulema, who will reject his claim, to Mubahalah, i.e. prayer-contest by which Divine curse is invoked upon those who forge lies against God (3:62).
وَلَا يَتَمَنَّوْنَهُۥٓ أَبَدًۢا بِمَا قَدَّمَتْ أَيْدِيهِمْ ۚ وَٱللَّهُ عَلِيمٌۢ بِٱلظَّٰلِمِينَ
2:96.
2:96.
2:96.
Commentary:
The reference in the verse seems to be to those Muslim ulema whom the Promised Messiah will invite to Mubahalah. Being convinced of the falsity of their position the ulema will refuse to accept the challenge.
b
2:96.
b
2:96.
4240
Commentary:
The reference in the verse seems to be to those Muslim ulema whom the Promised Messiah will invite to Mubahalah. Being convinced of the falsity of their position the ulema will refuse to accept the challenge.
b
2:96.